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卍新续藏第 78 册 No. 1543 东林十八高贤传 <<PIC>X78p0110_01.gif</PIC> <<PIC>X78p0111_01.gif</PIC> <<PIC>X78p0112_01.gif</PIC> No. 1543-A 东林十八高贤传序 往余令钟陵。曾过东林寺虎溪桥上远公社。竟作牛马走骚驿之场。为之慨然。去今十余年。乃得东林十八高贤传读之。诸公皆粪壤富贵。膏肓泉石。心超净秽之区。境际人天之胜。令人脉脉心动。抠从亡阶。况亲承接引。妙契因依。岂必入净土而极乐。上莲座而兴瞻哉。此傅刻在庐山。未获流布。乐愚上人谋新业于栖贤山中。寻授吴门毗耶室梓行。予故喜而序之。使信奉此传。人人见远师。人人会庐山也。余谓上人尚宜索龙眠十八贤图附之。以传千载。何羡兰亭辋川哉。昔宗少文对衡阳王有言。禄如秋草。时过即腐。试问学道人。此片白莲花。有腐败不。不也。 武林寓生 黄汝亨 书 东林十八高贤传目次序慧远法师慧永法师慧持法师道生法师昙顺法师僧睿法师昙恒法师道昞法师昙诜法师道敬法师佛䭾耶舍尊者佛䭾䟦陀罗尊者刘程之张野周续之张诠宗炳雷次宗百二十三人 现代汉语译本 《东林十八高贤传序》 往昔我任职钟陵时，曾经过东林寺虎溪桥上的远公（慧远大师）莲社。最终却像牛马一样奔走于喧嚣的官场，为此深感叹息。距离那时已经十多年了，如今才有机会读到《东林十八高贤传》。诸位高贤都视富贵如粪土，将泉石视为珍宝，他们的心超越了净与秽的界限，境界达到了人天之胜。这令人内心深受触动，仿佛从灭亡的阶梯中被拯救。更何况是那些亲身接受接引，与佛法妙契因缘的人，又何必一定要进入净土才能得到极乐，登上莲座才能瞻仰佛呢？ 这部传记刻印在庐山，却未能广泛流传。乐愚上人在栖贤山中谋划新的事业，于是委托吴门（苏州）的毗耶室（精舍）刊印发行。我因此感到高兴并为之作序，希望信奉这部传记的人，都能在心中见到慧远大师，都能领会庐山的真意。我认为上人还应该找来李公麟（号龙眠居士）所绘的《十八贤图》附在传记之后，以便流传千载，又何必羡慕王羲之的《兰亭集序》和王维的《辋川图》呢？ 过去宗炳对衡阳王说过，俸禄就像秋草，时间一过就会腐烂。试问学道之人，这片白莲花，会腐败吗？不会的。 武林（杭州）寓生 黄汝亨 题 《东林十八高贤传》目录 序 慧远法师（东晋时期僧侣，净土宗初祖） 慧永法师（东晋时期僧侣，慧远的弟弟） 慧持法师（东晋时期僧侣，慧远的弟弟） 道生法师（南北朝时期僧侣，精通涅槃经） 昙顺法师（东晋时期僧侣，慧远的弟子） 僧睿法师（东晋时期僧侣，慧远的弟子） 昙恒法师（东晋时期僧侣，慧远的弟子） 道昞法师（东晋时期僧侣） 昙诜法师（东晋时期僧侣） 道敬法师（东晋时期僧侣） 佛䭾耶舍尊者（西域僧人，精通律藏） 佛䭾䟦陀罗尊者（北印度僧人，义译为觉贤） 刘程之（东晋时期隐士） 张野（东晋时期隐士） 周续之（南北朝时期隐士） 张诠（生卒年不详，隐士） 宗炳（南北朝时期隐士，画家、音乐家） 雷次宗（东晋末年至南朝宋初学者） 一百二十三人
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English version Preface to the Biographies of the Eighteen High Worthies of Donglin In the past, when I was serving in Zhongling, I once passed the Tiger Creek Bridge of Donglin Temple and the Lotus Society of Master Yuan (Venerable Huiyuan). In the end, I was like an ox or a horse, running around in the noisy officialdom, for which I sighed deeply. More than ten years have passed since then, and now I have the opportunity to read the 'Biographies of the Eighteen High Worthies of Donglin'. All of these worthies regarded wealth and honor as dung, and cherished springs and rocks as treasures. Their minds transcended the boundaries of purity and impurity, and their realms reached the excellence of humans and gods. This deeply touched my heart, as if I had been rescued from the ladder of destruction. Moreover, for those who personally received the guidance and had a wonderful affinity with the Dharma, why must they enter the Pure Land to attain ultimate bliss, or ascend the lotus throne to be admired? This biography was printed in Mount Lu, but it has not been widely circulated. Venerable Leyu is planning a new undertaking in Qixian Mountain, so he entrusted the Vihara in Wumen (Suzhou) to print and distribute it. I am therefore pleased and write a preface for it, hoping that those who believe in this biography will see Master Huiyuan in their hearts and understand the true meaning of Mount Lu. I think the Venerable should also find the 'Picture of the Eighteen Worthies' painted by Li Gonglin (号 Longmian Jushi) to be attached to the biography, so that it can be passed down for thousands of years. Why envy Wang Xizhi's 'Preface to the Orchid Pavilion Gathering' and Wang Wei's 'Wangchuan Villa'? In the past, Zong Bing said to the King of Hengyang, 'Salary is like autumn grass, which rots after a while. May I ask the person who studies the Way, will this white lotus flower rot? No, it will not.' Written by Huang Ruheng, a resident of Wulin (Hangzhou) Table of Contents of the Biographies of the Eighteen High Worthies of Donglin Preface Dharma Master Huiyuan (Monk of the Eastern Jin Dynasty, founder of the Pure Land School) Dharma Master Huiyong (Monk of the Eastern Jin Dynasty, Huiyuan's younger brother) Dharma Master Huichi (Monk of the Eastern Jin Dynasty, Huiyuan's younger brother) Dharma Master Daosheng (Monk of the Northern and Southern Dynasties, proficient in the Nirvana Sutra) Dharma Master Tanshun (Monk of the Eastern Jin Dynasty, Huiyuan's disciple) Dharma Master Sengrui (Monk of the Eastern Jin Dynasty, Huiyuan's disciple) Dharma Master Tanheng (Monk of the Eastern Jin Dynasty, Huiyuan's disciple) Dharma Master Daobing (Monk of the Eastern Jin Dynasty) Dharma Master Tansen (Monk of the Eastern Jin Dynasty) Dharma Master Daojing (Monk of the Eastern Jin Dynasty) Venerable Buddhayasha (Monk from the Western Regions, proficient in the Vinaya Pitaka) Venerable Buddhabhadra (Monk from Northern India, translated as 'Awakened Worthy') Liu Chengzhi (Recluse of the Eastern Jin Dynasty) Zhang Ye (Recluse of the Eastern Jin Dynasty) Zhou Xuzhi (Recluse of the Northern and Southern Dynasties) Zhang Quan (Birth and death unknown, recluse) Zong Bing (Recluse, painter, and musician of the Northern and Southern Dynasties) Lei Cizong (Scholar from the late Eastern Jin to the early Song Dynasty of the Southern Dynasties) One hundred and twenty-three people -------------------------------------------------------------------------------- 传不入社诸贤传䟦 No. 1543 东林十八高贤传 慧远法师
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法师慧远。姓贾氏。雁门楼烦人。幼而好学。年十三。随舅令狐氏游学许洛。博综六经。尤善庄老。宿儒先进。莫不服其深致。二十一。欲度江。从学范𡩋。适石虎暴死。南路梗塞。有志不遂。时沙门释道安。建刹于太行常山。一面尽敬。以为真吾师也。初闻安师讲般若经。豁然开悟。叹曰。九流异议。皆糠秕耳。遂与母弟慧持投簪受业。精思讽诵。以夜继昼。因求直道场。沙门昙翼。每给灯烛之费。安师闻之曰。道士诚知人。师神明英越。志与理冥。至二十四。大善讲贯。有客闻说实相义。往复问难。弥增疑昧。师为引庄子之说以相比类。惑者释然。安师因许令不废外典。常临众叹曰。使道流东国者。其在远乎。后随安师南游襄阳。值秦将符丕为寇。乃分张徒属。各随所往。耆德临岐。皆蒙诲益。唯师不闻一言。即跪请曰。独无训敕。惧非人类。安师曰。如汝者。复何所虑。师乃与弟子数十人。南适荆州。居上明寺。念旧与同门慧永。约结屋于罗浮。太元六年(晋孝武帝)。至寻阳见庐山间旷。可以息心。乃立精舍。以去水犹远。举杖扣地曰。若此可居。当使朽壤抽泉。言毕清流涌出。寻阳亢旱。师诣池侧。读海龙王经 现代汉语译本 《传不入社诸贤传䟦》 No. 1543 《东林十八高贤传》 慧远法师（Huì Yuǎn Fǎshī，东晋时期著名僧侣） 法师慧远，姓贾（Jiǎ），是雁门楼烦（Yànmén Lóufán）人。年幼时就喜欢学习，十三岁时，跟随舅舅令狐氏（Lìnghú Shì）到许洛（Xǔ Luò）游学，广泛研习《六经》，尤其擅长庄子和老子的学说。那些年长的有学问的人，没有不佩服他深刻的见解的。二十一岁时，想要过江，跟随范𡩋（Fàn 𡩋）学习。恰逢石虎（Shí Hǔ）突然暴毙，南方的道路被阻断，未能实现志向。当时沙门释道安（Shì Dào'ān）在太行常山（Tàiháng Chángshān）建造寺庙，慧远一面尽心敬奉，认为道安是自己真正的老师。起初听到安师讲解《般若经》（Bōrě Jīng），豁然开悟，感叹道：‘诸子百家的不同议论，都不过是些糠秕罢了。’于是与母亲和弟弟慧持（Huì Chí）一起剃度出家，精进思考讽诵佛经，以夜晚接续白天。因为寻求正直的道场，沙门昙翼（Tán Yì）常常供给灯烛的费用。安师听闻后说：‘昙翼确实是懂得人才的人。’慧远法师神明英俊，志向与真理相合。到二十四岁时，非常擅长讲解经义。有客人听他说实相义（shíxiàng yì），反复提问辩难，反而更加疑惑不解。慧远法师便引用庄子的学说来作比类，使疑惑的人释然。安师因此允许他不废弃外道的典籍。常常面对众人感叹道：‘能使佛法流传到东土的，大概就是慧远吧！’后来跟随安师南游襄阳（Xiāngyáng），遇到秦将符丕（Fú Pī）作乱，于是分散徒众，各自前往不同的地方。年长的有德行的人临别时，都得到安师的教诲，唯独慧远没有听到一句话。于是跪下请求说：‘唯独我没有得到训诫，恐怕不是同类。’安师说：‘像你这样的人，还担忧什么呢？’慧远法师于是与弟子数十人，南行前往荆州（Jīngzhōu），居住在上明寺（Shàngmíng Sì）。考虑到过去与同门慧永（Huì Yǒng）约定在罗浮山（Luófú Shān）结庐而居，太元六年（Tàiyuán liù nián，晋孝武帝的年号），到达寻阳（Xúnyáng），看到庐山（Lú Shān）一带空旷，可以静心修行，于是建立精舍。因为离水源还很远，举起手杖敲击地面说：‘如果这里可以居住，应当使腐朽的土壤涌出泉水。’说完，清澈的泉水便涌了出来。寻阳发生旱灾，慧远法师到池边，诵读《海龙王经》（Hǎilóngwáng Jīng）。
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English version 'Postscript to Biographies of Worthies Not Admitted into the Society' No. 1543 'Biographies of the Eighteen Eminent Monks of Donglin' Venerable Master Huiyuan (Huì Yuǎn Fǎshī, a famous monk of the Eastern Jin Dynasty) The Dharma Master Huiyuan, whose surname was Jia (Jiǎ), was a native of Loufan (Lóufán) in Yanmen (Yànmén). He loved learning from a young age. At the age of thirteen, he followed his maternal uncle, Linghu Shi (Lìnghú Shì), to study in Xu and Luo (Xǔ Luò), extensively studying the Six Classics. He was particularly skilled in the teachings of Zhuangzi and Laozi. The elder and learned scholars all admired his profound insights. At the age of twenty-one, he intended to cross the river to study with Fan 𡩋 (Fàn 𡩋). However, Shi Hu (Shí Hǔ) suddenly died violently, and the southern route was blocked, preventing him from fulfilling his aspirations. At that time, the Shramana Shi Dao'an (Shì Dào'ān) built a monastery in Changshan (Chángshān) in Taihang (Tàiháng). Huiyuan wholeheartedly revered Dao'an, considering him his true teacher. Initially, upon hearing Master An's lecture on the Prajna Sutra (Bōrě Jīng), he suddenly awakened and exclaimed, 'The different opinions of the various schools of thought are nothing but chaff.' Thereupon, he and his mother and younger brother Huichi (Huì Chí) shaved their heads and became disciples, diligently contemplating and reciting the scriptures, continuing from night to day. Seeking an upright place for practice, the Shramana Tan Yi (Tán Yì) often provided the expenses for lamps and candles. Master An, upon hearing this, said, 'Tan Yi truly knows people.' Dharma Master Huiyuan was intelligent and outstanding, his aspirations aligned with truth. By the age of twenty-four, he was very skilled at explaining the meaning of the scriptures. A guest, upon hearing him speak of the meaning of reality (shíxiàng yì), repeatedly questioned and debated, but only became more confused. Dharma Master Huiyuan then used the teachings of Zhuangzi to make comparisons, which relieved the questioner's doubts. Master An therefore allowed him not to abandon the texts of other religions. He often sighed in front of the assembly, 'The one who will enable the Dharma to flow to the Eastern Land is probably Huiyuan!' Later, he followed Master An on a southern journey to Xiangyang (Xiāngyáng), where they encountered the Qin general Fu Pi (Fú Pī) causing chaos. Thereupon, they dispersed the disciples, each going to different places. The elder and virtuous ones received Master An's teachings at parting, but Huiyuan did not hear a word. So he knelt down and requested, 'I alone have not received instructions, I fear I am not of the same kind.' Master An said, 'What do you have to worry about?' Dharma Master Huiyuan then traveled south to Jingzhou (Jīngzhōu) with dozens of disciples, residing in Shangming Temple (Shàngmíng Sì). Considering his past agreement with his fellow disciple Huiyong (Huì Yǒng) to build a hermitage on Mount Luofu (Luófú Shān), in the sixth year of Taiyuan (Tàiyuán liù nián, the reign of Emperor Xiaowu of the Jin Dynasty), he arrived in Xunyang (Xúnyáng) and saw that the area around Mount Lu (Lú Shān) was vast and suitable for calming the mind. So he established a hermitage. Because it was still far from a water source, he raised his staff and struck the ground, saying, 'If this place is habitable, may the decayed soil bring forth a spring.' As soon as he finished speaking, a clear stream gushed out. Xunyang experienced a drought, and Dharma Master Huiyuan went to the side of the pond and recited the Sutra of the Dragon King of the Sea (Hǎilóngwáng Jīng). --------------------------------------------------------------------------------